more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to
〈◊〉 The Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provideâ— eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem nâ—s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an eâ—câ—pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to â—scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his
caused themselves and their little ones to be roasted in fire and brimstone so Princes their sinnes bring down vengeance upon themselves their posterity and Subjects All sorts should therefore take heed of sinning against divine Majesty who is so dreadfull in his judgements If they will not pitty themselves yet they should pitty those are theirs and deare to them 6. The lives and comforts of all Gods marked ones are deare unto him he gives order that they should not onely not take away their lives but also that they should not indanger their comforts Come not near any upon whom is the marke do not fright them with your stern looks bitter words rough handling keep your distance they are very deare to me and I am very tender of them The mark'd ones are a people neare to God Psalm 148.14 and he will not suffer them to be wrong'd Psal 105.14 15. He suffered no man to doe them wrong he reproved Kings for their sakes saying touch not mine anointed Gods anointed ones are his mark'd ones and they must not be touch'd which is as much as come not neare them God doth not onely keepe the wicked from harming them keepe off judgements and blows from them which is call'd sparing them Mal. 3.17 But hee makes them up as his jewels they lye scattered as common stones here and there but God hath his dayes to make them up to set them in ranks and orders that they may shine more gloriously and live more comfortably Or thus when a house is on fire the owners will be sure then to looke after their jewels and to take and make them up above all the rest So God when judgements are upon Cities Townes Kingdomes will have speciall care of his jewels and peculiar treasure Luke 17.34 35. Two men shall be in one bed the one shall be taken c. 7. See the order of Divine judgement here those were ring-leaders to others and drew them to sin by their place authority counsell example they must first be slain Begin at my Sanctuary there were the 70. Antients of the house of Israel mentioned Chap. 8.11 There were the Priests who had the charge of the holy things and should not have suffered such corruptions pollutions to have come neare the Temple but both the Princes and Priests were foremost in iniquity they should have preserv'd the worship of God pure kept the people from idolatrous practises into which they drew them and made Isaiah say twice that their leaders caused them to erre Isa 3.12.9.16 there was inforcing vertue in them constraining the people to erre run upon their destruction and therefore now seeing they were first and deepest in sinning they should be first and deepest in punishment the slaughter-men representing the Chaldeans must begin there while they were fresh strong they must bath their swords in the bowels and blood of Princes and Priests Many times it s so that those are great first in wickednesse are first smitten Numb 25.4 Take all the heads of the people and hang them up before the Lord against the Sunne They had been principall actors in whoredome and idolatry led others to those sins and their heads must off first Numb 16. So Corah Dathan and Abiram they were prime Rebels made seditious work amongst the people and went not they down first alive into the earth and did not fire from heaven consume the 250. Princes that offered Incense It 's too well known that men eminent in place are eminent in sin be they in the State or in the Church and it 's just they should be eminent in punishment Our Prelats who were Sanctuary-men and pretended divine institution for their standing declared by their fruits that they were not from above but from beneath an earthly generation that hath been eminent in Treasons Conspiracies Rebellions seditious Innovations and corruptions of Religion as ever was but God hath found them out powred contempt upon them plucked them up by the rootes Strafford and Canterbury were heads of wickednesse in the Church and State and God hath lopped off their heads Great ones make great breaches for others to perish in and God begins with them to stop those breaches and prevent open ruine The Devill carryed Christ to the Temple and the pinacle of it and tempted him from thence to cast himselfe downe knowing that the sins of those belong to the Temple are most conspicuous and beneficious to him and his Kingdome 8. It 's not the holinesse of any place can mitigate or avert the wrath of God when those belong to it have defil'd the place with their abhominations The Temple was the holiest place in the world 2 Chron. 36.14 All the chief of the Priests and people transgressed very much and what was their transgression they polluted the house of the Lord which he had hallowed not which men had hallowed but which he had hallowed in Jerusalem Judgement begins at Gods house Isa 10.12 No where else had he hallowed any any place yet that holy place they polluted and the Lord therefore bids the slaughter-men begin there and defile it they had defil'd it with sinne and now God would have it defil'd with the comming of Heathens into it with blood with dead corps c. which made Jeremie to sigh and say The Lord hath cast off his Altar he hath abhorred his Sanctuary he hath given up into the hand of the enemy the walls of her pallaces they have made a noise in the house of the Lord as in the day of a sollemn feast Lam. 2.7 It was musicke to the enemie to slay them in the Temple it selfe to dash out their braines against the Arke and Altar 2 Chron 36.17 They slow their young men with the sword in the house of their Sanctuary and had no compassion on young man or maiden olde man or him that stooped for age As they regarded not sexe or condition of men so not the place though holy Holy places were wont to be refuges unto those fled to them even heathens would spare those betook themselves to the Temples of their gods when they tooke the City Hostes qui ceperant civitatem parcerent eis quos ad deorum suorum Templa censugisse compererant August de civ dei l. 1. c. 2. but in this destruction of Jerusalem those fled to the Temple sound no favour from God or man Slay them utterly said God defile the Temple with their carkasses bloud dung and they did it and fill'd the Temple with such sacrifices it never had 9. Divine justice oft smites sinners in the place where they have sin'd they had defi ' d the Temple with their abhominations with idolatry false worship hypocrisie vain confidence in it and there God commands them to be put to death God had manifested great love bestowed great mercies imparted much light to them heard their prayers accepted their sacrifices in the Temple and now seeing there they sin'd against him there hee would
rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
the Temple into consideration and the calamity befell them in regard thereof with the cause of it The Temple here is described First by it's appellation It 's his Ornament Secondly by it's qualification It s Beautifull Thirdly From it's end set for Majesty or from the manner set in Majesty Fourthly The Author Hee set it The calamities befell it and them are First Rejection or separation of it I have set it farre from them Secondly Tradition of it into hands of others And they are set out to be First Strangers Secondly The wicked of the Earth v. 21. Thirdly Depredation It shall be for a prey and for a spoyle Ibid. Fourthly Prophanation They shall pollute it Ibid. Fifthly Aversion and that of the face of God v. 22. My face will I turne also from them Sixthly Contamination of the Sanctum Sanctorum They shall pollute my secret place The cause of all these evils is set downe in the 20 Verse They made the Images of their abominations and of their detestable things therein As for the beauty of his Ornament he set it in Majestie Some Expositors interpret these words not of the Temple but of their Silver Gold Jewels and such like precious things with which they were deckt as a Bride for which they should have been dutifull and thankfull but they abused all to Idolatry pride and service of their lusts and so provoked God to take all from them Others expound them onely of the Temple Jonathas Rabbi David de Templo interpretantur Maldonat to whose judgment I incline and that upon these considerations First It s sayd Hee set it which takes off the conection of this Verse with the former had it been meant of their Gold Silver c. it should have run Plurally They cast their Silver in the streets they shall not be satisfied and so they set the beauty of their Ornament for pride whereas its Hee set not the people but God And if it be urged He set their Gold Silver the beauty and Ornament of his people in Majesty or for Excellency it suits not with what follows They made Images of their abominations and detestable things therein it should have been thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eâ— Montan Piscat Jun. Polan if that had been the sense but it s therein agreeable with the Originall and so choise Expositors render it Secondly Those words in the 21 Verse referre more properly to the Temple then to their Silver and Gold holy things are subject to pollution more then common Some to helpe this Interpret the word for pollute to kill and make the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall kill their Captives and so referre it to the men not their Wealth or if to Wealth then they render it vilifie they shall vilifie their Silver and Gold they have made their beauty and ornament but I see no cause why the sense of the word should be changed in this verse When it s taken for polluting in the next verse they shall pollute my secret place 4. In this 22. verse he speaks of the secret place the holy of holies which was in the Temple and hence to mee is an argument that he spake of the Temple The beauty of his Ornament These words are a metaphoricall description of the Temple whereby it s likened to a beautiful garment which becomes the party wears it or to any precious thing that adorns the body Exod. 33.4 No man did put on him his ornament That is his chiefe apparell and other precious things which might adorn the body Ornaments were choise things 2 Sam. 1.24 Judges 8.26 The Hebrew word signifies choise robes silken vailes costly chaines crownes c. What ever excellency may be fastned to the body or garments of a man such an ornament was the Temple to God and to the Jews First to God It was his dwelling place Psalm 74.7 And no mean one Isa 60.7 Hee cals it the house of his glory So great was the glory of it that in comparison thereof the second Temple was nothing Hag. 2.3 There multitudes of his people met prayed whence it 's named an house of prayer Isa 56.7 There they sang praises Psal 150.1 and God there inhabited the praises of Israel Psal 22.3 There they sacrificed 2 Chr. 11.16 And it was an house of sacrifice thither did Kings bring presents unto the Lord Ps 68.29 Kings did honor the place garnished the Temple with great gifts Selucus King of Asia of his own revenues bare all the costs belonging to the servicâ— of the sacrifice 2 Mach. 3.2 3. By his worship there he was distinguished and made knowne from all false Gods there the Saints desired to dwell to behold the Lords beauty Psal 27.4 And see his power Psal 63.2 There every one speaks of his glory Psal 29.9 The earth is full of the glory of God but the Temple is fuller there is the chiefe brightest glory glory that affects every eye heart and tongue all these are ornaments and honour to God 2. To the Jewes If we should look at the structure only it was one of the stateliest and most magnificent buildings that ever the world had there were 150000. workmen employed about it 1 Kings 5.15 16. And 7. yeares in building Chap. 6.37 38. The Apostles wondred at the goodly stones and glory of the second Temple Luke 21.5 which were inconsiderable to those of the first Hag. 2.3 In this respect it was a great ornament to Jerusalem and the Jewish Nation But it was the house of the great God Ezra 5.8 The house called by his name Jer. 7.11 Thâ—re he made his people joyfull and accepted their offerings Isa 56.7 There they had fatnesse Psal 36.8 Loving-kindnesse Psal 48.9 Help in their distresses Psal 20.2 In Ezek. 24 21.25 you have these expressions 1. It 's cal'd their strength 2. The excellency of their strength 3. The desire of their eyes 4. That which their soules pittyed least it should be destroyed 5. Their glory 6. The joy of their glory all which shew the Temple was an ornament to them The beauty of his Ornament The Temple was beautifull Isa 64.11 Our holy and beautifull house is burnt up with fire There was a material beauty in it as you may read 1 Kings 6. and 2 Chron. 3.6.8 He garnished the house with precious stones for beauty and the gold was gold of Parvaim all was overlaid with fine gold which made it glorious there was a spiritual beauty in it Psal 96.6 Strength and beauty are in his Sanctuary There was the beauty of holinesse Psal 29.2 There was beautiful order beautiful worship beautiful ordinances and a most beauteous God Psal 27.4 Whose glorious presence and lovely truths drew the eyes and hearts of the godly thither Isa 2.3 Come let us goe up to the mountain of the Lord and he will teach us of his wayes Hence Sion the Mount where the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
their hands as being their owne 1 Cor. 7.30 Let them that buy be as if they possessed not Possessors look upon things as their own and to continue with them here by the Chaldeans possessing their houses is closely pointed out the 70. yeares captivity all which time the land and habitations left should be in the Chaldeans power I will also make the pomp of the strong to cease What ever lifts up and causes the spirits of men to swell it is Pomp so the word is used Jer. 12.5 In the swelling of Jordan when the waters increased and made the River swell over its bancks which Jordan alwayes did in harvest time Josh 3.15 Strong or Potent mâ—n whence great ones are called Potentates their riches attendance honours places allyances and the like doe make them proud stately selfe-confident but their pomp power magnificence excellency shall all cease and come to nothing It 's not their Armes or Armour their big lookes insolent speeches rich attire honourable Titles or any thing wherein they glory that shall advantage them be it their Souldiery their strong and stout men their pomp shall cease I will crush their Crests and bring them low Pintus understands it of Zedekiah and the Nobles of Jerusalem Their holy places shall be defiled The holy places were the Court the Temple and the holyest of all some refer these words to personâ— and not to places and read them thus They shall see prophaned defiled which sanctifie them noting the Priests who sanctified the people by their offerings and prayers for them they sh uld not be regarded as Priests of the highest God but because they had dealt deceitfully with the people corrupted the Covenant of Levi therfore they should be slain as other persons or led into captivity with them Others read the words thus They shall inherit their holy places the Chaldeans shall come and take possession of them because it 's said here Their holy places and not Mine Theod. Lavat It 's conceiv'd by some that these were Chappels or oratories which they had made in severall places in or neer to their houses and consecrated to God Obser 1 That God can use the worst of men to accomplish his holy designes and execute his righteous judgements The Chaldeans he brings to afflict chain and captive the Jewes Wicked men have wicked ends answerable principles and mediums to attain those ends Isa 10.7 But they are as staves and rode in the hand of God with which hee corrects hypocriticall Nations vers 5.6 They are Gods sword Gods hand Psalm 17.13 14. and he knows how to use both to effect his own pleasure and to execute judgements upon sinners and that without sin Hath not God brought in and set on worke the worst of men among us What Miscreants Blasphemers Plagues Vermine what Aegyptians Chaldeans and bloody mercilesse wretches have wee doing mischief in this Land men that justifie Chaldeans that are skilfull to shed blood to cheat a Nation of its God and Religion to betray and undoe Kingdomes many wonder such vile wretches should live and have a being upon the earth many are troubled that God uses such filth and scum to doe him any service but we must know that there is use of Thistles Scorpions and Serpents and God would not use such men if there were not good to be done by them Isa 10.12 It shall come to passe that when the Lord hath performed his whole worke upon Mount Zion on Hierusalem I will punish the fruit of the stout heart of the King of Assyria and the glory of his high lookes 2. That houses lands and good things of this world wee should not much seeke after seeing they may fall into the hands of the worst men I will bring the worst of the Heathen and they shall possesse your houses All they had gotten fell into the hands of Chaldeans 3. That no external excellency or pomp is to be confided in God will make the pomp of the strong to cease policy power riches honours strength of Armies are not pillars of brasse to confide in they are glasse mettall soon broken and blowne away by the breath of the Lord when he is in a way of wrath Nebuchadnezzar was a proud Tyrant that with his plundering made the world a wildernesse Isa 14.17 That exceeded most Princes of the world in greatnesse in Kingdomes tributary Princes honour strength of Souldiers c. See in vers 11. what is said of him Thy pompe is brought down to the grave 12. How art thou fallen from heaven O Lucifer sonne of the morning how art thou cut down to the ground which didst weaken the Nations So for Aegypt that abounded in horses Isa 31.1 and trusted in their strength Ezek. 30.18 The pomp of her strength shall cease in her And Chap. 32.12 By the swords of the mighty will I cause thy multitude to fall They shall spoil the pomp of Aegypt and all the multitude thereof shall be destroyâ—d God would destroy them with a great destruction and then mercy should come in then neither the foote of man nor beast should trouble them any more then would the Lord make their waters deepe and make their rivers run like oyle ver 13.14 Neither Babylonish nor Aegyptian pomp endure long God makes the arrogancy of the proud to cease and layes low the haughtinesse of the terrible Isa 13.11 This God hath done lately before our eyes Victory at York 2. of July 1644. he hath made the pomp of the strong to cease there were the Potentates of the Earth Honours Riches Strength Arms Horses what ever might make them pompous was with them great hopes and hearts they had they looked for the day and thought not only the North but the South should be theirs not Yorke but London yea England to be theirs but they are disappointed their honour is laid in the dust their pomp ceaseth Wee may say according to that in Zech. 11.2.3 Howle Fir-tree for the Cedars are fallen the mighty are spoiled howle O ye Oaks of Bashan for the forrest of the vintage is come downe their strength and comforts are abated There is a voyce of the howling of the Shepheards that is Princes which should feed and seek the good of the people for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoyled The ceasing of their pomp should be the beginning of our praise Psal 98.1 O sing unto the Lord a new song for hee hath done marvellous things his right hand and his holy arme hath gotten him the victory We may sing with Moses Exo. 15.6 7. Thy right hand O Lord is become glorious in power thy right hand O Lord hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee Thou sentest forth thy wrath which consumed them as stubble And with David Ps 136.1 2 3 4. O give thankes unto the
LORD have spoken it it shall come to passe and I will doe it I will not goe backe neither will I spare neither will I repent according to thy wayes and according to thy doings shall they judge thee saith the Lord God Men are apt to thinke GOD is all mercy but they will finde it otherwise His eye that spared them in Egypt that looked upon them and pittyed them there his eye will not spare himselfe will not pitty them in Sion Their provocations were great he that spared Nineuites will not spare Israelites When God deales in fury there is no dealing with him then hee is a consuming fire and nothing will prevaile with him What if they cry will not that prevaile Is not God a God hearing prayer doth he not heare the cry of Ravens Jer. 11.11 Though they cry unto me I will not hearken unto them Isa 1.15 Mic. 3.8 Deut. 1.45 What if Noah Job and Daniel should pray would not God be intreated pitty and spare them see Ezek. 14.14.18.20 God forbade Jeremiah Chapter 7.16 to pray for them Pray not for this people neither lift up crye or prayer for them neither make intercession to me for I will not heare His eare is deafe his heart is hardned when he is in fury and deales in it fury lyes in severity where there is no sparing in implacability where is no hearing 4. That wicked men in their streights will cry to God and cry aloud When Nebuchadnezzar came besieg'd the Citie when Pâ—â—gue and Famine encreased then they fell upon their knees cryed to God for help as Mâ—lefactors when the Judge is ready to give sentence cry out and importune him to spare their lives Such prayers are the voyce of the flesh not of the spirit forced not free faithlesse and unseasonable prayers comming too late and therefore unacceptable Let men therefore not deferre seeking of God till necessity puts them upon it CHAP. IX VERSE I. He cryed also in mine eares with a loud voyce saying cause them that have charge over the City to draw neere even every man that hath his destroying weapon in his hand IN the eighth Chapter Ezekiel saw in a vision the sinnes of the City Jerusalem here the vision proceeding he sees the judgements of God to be executed upon them for those sins and by whom The Chapter conteins 1. A narration of judgement to be executed upon Jerusalem in the first seven verses 2. The Prophets intercession for Israel vers 8. 3. An answer thereunto vers 9 10. 4. A report of what was done vers 11. In the Narration you have 1. A commission given to the Prophet to cause Military men to appeare vers 1. 2. Their number and manner of appearing vers 2. 3. A mandat given 1. To mark the mourners vers 4. 2. To slay the rest vers 5 6 7. 4. Mention of the glory of God departing vers 3. The first verse hath in it 1. The author of this Commission He. 2. The manner of giving it out by way of cry and that with a loud voyce 3. The witnesse before whom it was done and that was Ezek. In mine eares 4. The Commission it selfe Cause them that have c. Where we have 1. The persons specified and they are such as have charge over the City 2. What they are to doe to draw neare 3. The manner with a destroying weapon in each hand He cryed Not an Angell but the Lord whose glory he had seen at the Temple who had shewn him the severall abhominations â—f the people and who had authority to call for excutioners of his fury upon these notorious delinquents He cryed Crying in man is intense or loud speaking when it 's expres'd by a loud voyce but God cryeth not as man His crying is the efficacy of his Spirit or force of his providence strongly moving the creature to the execution of his will Zech. 7.7 The Lord cryed by the Prophets his Spirit mov'd them to cry unto the people And 2. Sam. 16.10 God said unto Shimei curse David that is Divine providence mov'd him to doe so God cryes to the Ministers of Justice when he moves their wills to come and do execution upon a sinfull people Here God spake to the Prophet not providentially but by the inward language of his Spirit and visionally The reasons of his calling or crying aloud were 1. To declare the weightinesse of the thing hee was now about namely to bring a final destruction upon Church and State according to that Chap. 7.6 An end is come and this was a businesse of high concernment that that people which had beene so belov'd so honour'd so deliver'd so observ'd in the world should now be utterly ruin'd So when the 7. thunders were to be the Angell Rev. 10.3 cryed with a loud voyce 2. Gods serious intentions to destroy them he was impatient now of bearing any longer with them he was burthened wearied with their iniquities therefore cried out of them and called for destroyers Isa 1.14 Ah I will ease meâ— of mine Adversaries 3. To quicken and hasten the instruments hee should use in that service When great persons are intense in their voyces and commands it edges their spirits who are employed and makes them quick active loud cries leave deep impressions 4. In reference to the wickeds sins and mourners prayers the sins of the one and prayers of the other cryed aloud in Gods eares and now God cries too and addes cry to cry they cryed for vengeance and vengeance they shall have Come Ezekiel send for such and such men which may destroy the wicked and deliver the mourners In mine eares That iâ— I hearing the Lord spake aloud and the Prophet heard him So the like phrase in Gen. 2.8.44.18 is to be understood God honour'd Ezekiel here with the knowledge of what he was about and singled him out to be a witnesse of his proceedings Cause them that have charge over the City to draw near The Hebrew is the visitations of the City have drawn neare or let the visitations of the City draw neare Here is the abstract put for the concrete Visitation for visiters which is frequent in Scripture as Col. 1.16 Thrones are put for Kings Dominions for Lords Rulers Principalities and powers for them are in chiefe places Isa 60.17 I will make thy Officers peâ—ce The Heb. is thy visitation in the abstract and rendered in the concrete officers or visiters and so here Some read it the men of visitation others the visiters of the City our translation Praefecti urbiâ— those have charge over the City especially the Military affairs Who these were is to be examin'd not the Antients of Israel mentioned in the former Chapter who were to be destroyed and not to destroy but they were certain Angels or Arch-Angels to whom the Lord had committed the custody of Jerusalem For Angels have the care of Kingdoms Provinces and Cities Angels or Chaldeans they were such as were appointed to execute
8.3 Hee hath in this tenth Chapter a vision much like that mentioned in the first Chapter yet with some difference as will appear in the opening Three things chiefly are observable in this Chapter 1. The scattering of burning coales over the City Jerusalem which some call the vision of coales v. 2 3.6 7. 2. The Lords change of his place 4.18 19. 3. A description of the Cherubims in the 5.8 9 10 c. The scattering of the coales is specified in the 2d vers and prefigured the burning of Jerusalem and this is set out to us 1. From the Author commanding who is the Lord in the 〈◊〉 vers 1. 2. From the instrument acting the man cloathed with linnen vers 2. 3. From the command it selfe where we have 1. The place whither he was to goe in between c. 2. What to doe 1. Fill his hand with coales of fire 2. Scatter them over the City 4. The execution of the command vers 2.6 7. He went and this is illustrated 1. From the witnesse thereof Ezekiel in my sight 2. From the place where the Cherubims stood on the right side of the house v. 3. 3. From the event the cloud fill'd the inward Court Ibid. 4. From the manner of conveying of the fire vers 7. A Cherubim put forth his hand tooke fire and put into the hand of him cloathed with linnen In the first vers the Majesty and greatnesse of him commands is set out 1. By the Firmament above 2. By the Cherubims underneath 3. By a throne which was of Saphir In the first Chap. 22. hath been spoken of the firmament Rachiah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to extend expand expansum because stretched out over the whole earth The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of it's strength and firmenesse not melted or changed by its motion This firmament the footstool of the Lord was over the head of the Cherubims Cherubims This word is not in the first vision Chap. 1. there they are cal'd the living creatures here Cherubims which is evidence that they are the same and may strengthen the interpretation given to be of the Angels There is a difference between the words Chap. 1.22 where it 's said the firmament upon the heads of the living creature And the words here which are the firmament that was above the head of the Cherubims there its living creature and heads here its Cherubims and head which may mind us of their onenesse and consent in judgement and operations If there be heads it s but as one living creature acts from those heads if there be Cherubims they have all but as one head Why are they cal'd Cherubims here and not living creatures as before I suppose the reason is this The former vision was at Chebar in the open field by a rivers side this was in the Temple where the Cherubims were 1 Kings 8.6 7. and so that notion suited with them there 2. In Babylon a prophane land the Prophet sees living creatures he had a generall and confus'd apprehension of them but when he is in the Temple he hath a more cleare and distinct knowledge of them Hence you have this note The Lord did more clearely make known himselfe and mysteries in the holy land then in other places Psal 76.1 In Judah is God knowne more fully and familiarly then elsewhere A vision in Babylon is not so cleare as a vision in Sion Psalm 29.9 In his Temple doth every one speake of his glory A saphir stone Jerome derives it from shaphar pulcher because these stones are faire and pleasant to the eyes Coelesti Colore conspicui sunt Ruens The Saphir notes 1. Liberty Exod. 24.10 God appeared to them with a paved work of Saphir under his feet when the Israelites were going from bondage to liberty 2. Purity therefore it s brought in a foundation stone of the new Jerusalem Rev. 21.19 3. Of chastity Cant. 5.14 Christs belly is overlaid with Saphirs and his Spouse must be chast 4. Glory greatnesse among the Aegyptians the chiefe Priests being Judges wore a Saphir about their necks these and some other particulars were spoken of in the first Chapter vers 26. Throne A Throne is a seate of Majestie and belonging to Kings and great Governours John 3.6 2 King 11.19 Neh. 3.7 and therefore 1. are call'd Kingly Dan. 5.20 and put for Kingdom Prov. 20.28 for government Heb. 1.8 2. Glorious Isa 22.23 and hence are put for Angels Col. 1.18 for heaven Acts 7.49 for great dignity Job 36.7 Here it notes a seate of judgement according to that in Psalm 122.5 There are set thrones of judgement Here was a Throne of judgement set and that of Saphir holding out the Majestie power and greatnesse of him sate in it who was in a readinesse to give out sentence against Jerusalem The Firmament Cherubims Saphire Throne are mentioned but not he sate in it that one was in it is evident from the next vers He spake unto the man cloathed c. that was hee in the Throne In the first vision one like the appearance of the Sonne of man was in the Throne and because no such appearance is here it s conceived to be Jehovah Obser 1. The Lord is King and hath Kingly power he hath a throne and Isa 66.1 Heaven is my Throne And hee sitteth King for ever Psal 29.10 He hath a double Throne 1. A throne of justice Psal 9.7 Hee hath prepared his throne for judgement and this throne is terrible Dan. 7.9 10. It 's like a fiery flame and sends out a fiery stream to scorch and consume delinquents The law is cal'd a fiery law Deut. 33.2 and the breath of him sits in this throne its fire and kindles upon those appeare before it unquencheablie 2. A throne of mercy and grace Heb. 4.16 no sinners dye before this throne they may come boldly to it and finde yea obtaine mercy and grace to help in time of need Jerusalem was at the throne of justice and coals of fire were giving out to burn her to ashes 2. His throne is the chiefest of thrones it s in the Firmament Psal 11.4 The Lords throne is in heaven it s above all thrones he hath Angels men and Dâ—vils under his command the Cherubims heads were under the firmament whereon his throne was those immortall and glorious spirits He is King of nations Jer. 10.7 Of all the earth Psal 47.7 A great King above all gods Psalm 95.3 They have their expansums over their heads of some rich stuffe which shewes their subjection to some other but it s otherwise with God he is above the expansum Hee is the blessed and only potentate the King of Kings and Lord of Lords 1 Tim. 6.15 3. The Lord who hath so glorious a throne is much more glorious himselfe his throne is saphirine very beautiful like the colour of the heavens If an earthly throne be a throne of glory as Hannah stiles it 1 Sam. 2.8 what is this
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
light breakes out in sweet promises and they are these 1. A promise of mercy to them in Babylon vers 16. 2. Of returning thence from Babylon to Syon v. 17. 3. Of purifying them from their pollutions in the Land of Canaan vers 18. 4. Of regeneration or conversion vers 19 20. 5. A threat to those whose hearts should cleave to their detestable things which is comfortable to the godly For the 16. Verse the sum is this They at Jerusalem look upon you in Babylon as a forlorne and forsaken people without God and his worship they exclude you from all fellowship and communion with them yea from the Land of Canaan and condemne your act of leaving them as illegitimate but goe Ezekiel and tell them that it was my doings to remove and scatter you and that howsoever they looke upon this act of mine as a certain token of my vengeance upon you and tending to your utter destruction yet let them know that they are mistaken and that I am a father of mercies and will be a Sanctuary unto you in Babylon and have deserted them at Jerusalem that the glory is departed thence and come to you Goe declare this for their terrour and the comfort of you Captives The words in the Verse are most of them plaine and easie onely those must be opened I will be a little Sanctuary for there is some diffiâ—ulty about them being variously interpreted Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word whence Mikdas comes is sometimes used in Scripture for cleansing and sanctifying as 2 Sam. 11.4 Shee was purified from her uncleannesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence some render the word here in sanctificationem thus I will be to you for a little Sanctification I will purge and cleanse them this Captivity shall be Ignis expurgatorius unto them seventy yeares they shall be in the fire and after that they shall câ—me forth as a Refiners Vessell well purified from its drosse be restored to their Land have a new Temple and pure worship So the vulgar hath it in sanctificationem modicam Jerome also takes it in this sense In Babylon I will sanctifie them divorce them from their Idols turne them from their Idolatry that they may worship me purely and it is observed they never fell to Idolatry more after their returne from the Babylonish Captivity In this sense it affords us this note the Lord doth sanctifie and purge his People by sharpe and long afflictions they had greatly defiled themselves with the sins of the Nations and especially with Idolatrie and now he threw them into the Furnace of affliction to melt and separate the drosse and tinne from them some conceive that in Is 1.25 Referrs to this Babylonish captivity A Lapiâ— I will turne my hand upon thee and purely purge away thy drosse and take away all thy tinne Senacheribs comming did onely scare them Nebuchadnezzars carrying them away and keeping them so many yeares in Babylon was the meanes through Gods blessing to Sanctifie them Gods hottest and fiery tryals are to purge Dan 11.35 God purges the Iniquity of Jacob by afflict on Is 27.9 And it 's all the fruit he gives in it to take away his sin not to take away his limbs or life but his sin when the Seraphin touched Isaiah's lips with a burning coale it was terrible to him but then he sayd Thy iniquity is taken away thy sin is purged Others take the word as here it s rendered Sanctuarie and so is frequently used in the Scripture as Jer. 17.12 Lament 2.7 Ezek. 9.6 The Septuagint read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctuarium so Kerker not in sanctificationem and Suidas interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Templum And so Vatab renders it Mickdas and Montan. sanctuarium so Junius Pisc and Polan Castalio hath it thus Ero eis fanum I wil be to them a Temple a Sanctuary and this sense fits the condition of the Captives For 1. The Inhabitants of Jerusalem reproached them for going into Babylon and looked on them as having nothing to doe with the Temple God or his worship get you farr from the Lord against this evill God comforts them and sayth I will be a Sanctuarie unto you what ever your Brethren thinke or say 2. The Captives wept to thinke of their condition Ps 137.1 By the Rivers of Babylon there wee sat downe yea wee wept when wee remembred Sion When they cald to minde what a glorious Temple they had what solemn assemblies there what pretious Ordinances and comforts they found therein and now saw themselvâ— destitute of all they wept For their consolation saith God I wil be a Sanctuarie unto you and what ever benefit you found by the Saints at Jerusalem you shall finde in mee 1. The Sanctuary was a place of refuge and defence quasi sancta tueri a place to defend holy things for such things were layd up in Sanctuaries the Greeks cal it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoyl rob take away for a Sanctuary was deemed a priviledg'd place from whence no thing or person might be taken away without sacriledge upon this ground Joab fled to the Tabernacle of the Lord 1 K. 2.28 and tooke hold of the hornes of the Altar Moses had his Citties of refuge and in reference to these many Princes appointed Sanctuaries to be priviledg'd places that those fled to them might be secure and this Land heretofore abounded with such places Churches Churchyards and other places were priveledg'd so that if fellons or Traytors did flye to them they were sheltred for 40. Dayes in which time they were to confesse their fault and to submit to banishment taking an oath of abjuration and during those forty dayes no man might take them thence without danger of excomunication or irregularity in this time any might feed them After the forty dayes if their Wives fed them or gave them any sustenance it was fellony Exposition of tearms of Law Stamf. This law was made by K. Edward the confessor grounded upon the Law of mercy and reverence he bare to holy places God would be a Sâ—nctuary to him in this sense Isa 8.14 Sanctifie the Lord of hosts himselfe let him be your fear and your dread A d he shal be for a Sanctuary that is for a defence unto you Jer 42.11 Be not afraid of the K. of Babylon of whom yee are afraid be not afraid of him sayth the Lord for I am with you to save you and to deliver you from his hand here God was a Sanctuary unto them The three Children when the fiery furnace was heat so hot and cast into it found God a Sanctuary unto them Isa 6.1 His traine filled the Temple 2. In it they had Gods speciall presence hence Sion where the Temple stood was cal'd the habition and rest of God Ps 132.13.14 Hence Gods goings and wayes are sayd to bee in the Sanctuary Ps 77.13.68.24
and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecolâ—mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses inâ—ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikkuâ—ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where iâ—s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the Hâ—brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉